*) יצא-לאור "בקשר לשנת החמישים מחתונת כ"ק אדמו"ר שליט"א (תרפ"ט – תשל"ט) . . מאמר זה נאמר בש"פ תצא, י"ג אלול א, ה'תשי"ד ב, וכנראה הוא מיוסד (ביאור) על ד"ה לכה דודי, תרפ"ט ג שנאמר ע"י כ"ק אדמו"ר (מהוריי"צ) נ"ע בעת קבלת הפנים של חתונת כ"ק אדמו"ר שליט"א".

א) יום חתונת כ"ק אדמו"ר (מהוריי"צ) נ"ע בשנת תרנ"ז.

ב) שנת העשרים וחמש לחתונת כ"ק אדמו"ר שליט"א.

ג) נדפס בקונטרס דרושי חתונה (ברוקלין, תשל"ט [סה"מ קונטרסים ותרפ"ט שבהערה 1]). וראה מה שאמר טרם שפתח דרוש זה (שם ע' מה [לח, ב. ע' 80]).

B'SD

Parshat Ki Teitzei, 13th of Elul, 5714 (1954)

L'cha Dodi Likrat Kallah, P'nei Shabbat Nekabelah

In the maamar of the Previous Rebbe, L'cha Dodi (from the wedding discourses[1]), based on the Pirkei D'Rabbi Eliezer[2], it is written that the groom is likened to a king and the bride to a queen. The groom is the Holy One, blessed be He, and the bride is Knesset Yisrael (the congregation of Israel), and in the world of Sefirot, this represents the concept of Zeir Anpin (Z"A) and Malchut. The groom symbolizes Z"A and the bride symbolizes Malchut. The meaning of the verse "L'cha Dodi Likrat Kallah, P'nei Shabbat Nekabelah" refers to the drawing down of Z"A into Malchut, and the process of drawing down is such that first there must be an external drawing (from Z"A to Malchut), which is only on a level of makif (encompassing light), and afterward there is an internal drawing.

This order applies to every form of influence from the mashpia (giver) to the mekabel (receiver): First, there is an external influence from the mashpia to the external level of the mekabel, and only afterward can there be an internal influence. The Previous Rebbe provides two parables to explain this process: the first from the relationship between a teacher and student, and the second from a father playing with his young child. These parables not only illustrate the order of the influence, but also highlight the great loftiness of both types of influence. Even the external influence is extremely elevated, to the extent that it has an advantage over the internal influence, as the external influence belongs to the level of makif, which is beyond the vessel of the mekabel. Nevertheless, it is only a prelude to the internal influence, as it is through the internal influence that one reaches an even higher level beyond the makif.

The honor of the chuppah refers to two types of honor: the honor of the groom and the honor of the bride, and on a higher level, the honor of Abba (father) and the honor of Ima (mother). Through this, the union of Abba and Ima and the union of Z"A and Malchut is achieved. Although both the honor (and the chuppah) of Abba and Ima and that of Z"A and Malchut are on the level of makif, it is known that specifically through the internal union of Z"A and Malchut, the essence is drawn down.

B)

The first parable is regarding the influence of a teacher to a student, and the process follows what is stated in the Gemara[7]: Before the teacher opens the learning session, he first tells a humorous anecdote, which causes the students to laugh, and afterward, he sits in awe and begins the learning session. The humorous remark before the learning, which is a form of external influence, serves as a prelude to the internal influence (the opening of the learning), as it causes the student's heart and mind to open and become a vessel for receiving the internal influence. The source of this parable is from the Mitteler Rebbe in Torat Chayim[9].

This concept is discussed in Torat Chayim, but it is not brought as a parable for the concept of L'cha Dodi. In the maamar Samuchim L'Ad from the year 5680 (1920) [10] (which was the last maamar delivered by the Rebbe Rashab on his birthday, the 20th of Cheshvan, while still in this world), it is connected as a possible explanation ("and perhaps this is the idea...") that the humorous remark (miltza d'bedichusa) relates to the concept of L'cha Dodi. However, in the maamar L'cha Dodi, the Previous Rebbe omits the word "perhaps" and presents this idea as a straightforward explanation[11].

Later in Torat Chayim, it explains that the root of humor comes from a simple and unstructured pleasure. This teaches that the source of a humorous remark, which is simple pleasure, is higher than intellectual pleasure, as intellectual pleasure is more complex. Nevertheless, it is still considered external, and it is only through the internal influence that one reaches the higher, unstructured pleasure. This explains why our sages said[14], "And from my students, more than all of them," indicating that the internal influence leads to the higher, essential pleasure.

C)

The second parable is from the relationship between a father and his young child, where the father lifts up his child in order to play face-to-face. Since the child is small, the father must lower his hands to lift him up so they can play together closely. The lifting of the child is an external action and serves only as a prelude to the internal closeness that follows (the play). The source of this parable is from the Ohr Torah of the Maggid[15], and there, it is added (not mentioned in the maamar) that the child "plays with his father’s beard." This hints that the drawing down of the makif (which precedes the internal influence) is beyond the system of hishtalshelut (the chain of spiritual descent), as the beard represents the 13 Attributes of Mercy, which are beyond hishtalshelut. Nevertheless, they still have some connection to hishtalshelut, as it is written[18]: “Remember Your mercies, for they have existed since the beginning.” This is why they are called “middot” (attributes), from the word measure[19]. Additionally, it is known that the hairs are only a glimmer of light. However, through the internal influence that follows (even though it is lower than the makif), the essence, which is higher than the makif, is drawn down.

D)

Similarly, the beginning of a person's daily service is through prayer, as it is written[22]: “Cease from man, whose breath is in his nostrils, for wherein is he to be accounted?” And it is explained by the Alter Rebbe and the Rebbe Maharash[24] that before prayer, a person is considered like a platform. Prayer (תפילה) is a form of connection[25], and through prayer, a person connects with Divinity. The order of prayer is such that, first, there must be a general closeness (external drawing) [as explained in the maamar[21]], and afterward, an internal closeness occurs, where a person connects to Divinity in such a way that they draw Divinity into all of their physical matters. This can be understood according to what the Baal Shem Tov[26] explained regarding the prohibition of greeting someone before prayer[27], similar to what is written in the writings of the Arizal[28] regarding the honoring of the eldest brother[29]. This is because the "spirit remains within him," meaning that the firstborn son possesses more of the father’s spirit than the other sons, and the rest of the sons receive from the father’s spirit through the firstborn son. Due to the father’s spirit within the eldest brother, they are obligated to honor him just as they are obligated to honor the father [this is why the law is derived from the verse[30] “Honor your father,” because the honor of the eldest brother is included in the honor of the father]. Similarly, this applies to a person's thoughts, speech, and actions throughout the day, which all stem and branch from the first speech. Therefore, the first speech [and likewise thought and action] of a person upon awakening must be devoted to the service of Hashem. Through this, holiness is drawn into all of their thoughts, speech, and actions for the entire day. Specifically, by making one's internal closeness with Divinity during prayer such that Divine light is drawn into their physical matters and makes them vessels for Divinity, a higher level is reached, as it is known[31] regarding “And much[32] increase is by the strength of the ox.”

E)

This concept can also be understood regarding the drawing down of Z"A into Malchut (the union of Z"A and Malchut), where the order is, as mentioned earlier, that first there must be an external drawing and then an internal drawing. Even the external drawing is very lofty (as discussed in sections B and C), as it is the level of makif, which is beyond hishtalshelut and beyond vessels. Therefore, it is not internalized within the vessel of Malchut since it is beyond the limitations of its vessels. Nevertheless, this is still only an external level, a mere illumination. However, through the internal drawing, which is received by Malchut internally, one reaches a higher level than the makif. The concept is that the root of Malchut is higher than the root of Z"A[33]. The root of Z"A is from the external aspect of Keter, while the root of Malchut is from the internal aspect of Keter. Even though it is also said[34] that Z"A is bound to and dependent upon Atik, it is known that this does not refer to the true essence of Atik, but only its external aspect. On the other hand, the root of Malchut is in the internal aspect of Atik, known as Reisha D'lo Ityada (the Unknowable Head). However, due to its descent below, its root is hidden, and the revelation of Malchut’s root comes specifically through Z"A[35]. Through this process, the Sefirah of Malchut is elevated higher than Z"A. This is the order of the drawing down: First, the drawing down of Z"A into Malchut must take place in such a way that the quality of Z"A, which is higher than Malchut, is felt (as it is through Z"A that Malchut’s root is revealed). Nevertheless, since this drawing comes from the quality of Z"A, it has a connection to hishtalshelut [as discussed above (section C) regarding the 13 Attributes of Mercy]. Specifically, through the internal drawing received by Malchut internally, since this drawing comes from the quality of Malchut, it reaches the root of Malchut, which is higher than the root of Z"A, to the extent that Malchut influences Z"A, as expressed in the verse: "A woman of valor is the crown of her husband[36]."

F)

This also explains the two contrasting aspects of Shabbat mentioned at the beginning of the maamar: Shabbat is called a queen, representing the Sefirah of Malchut, which is below all the other Sefirot and receives from them, as it is stated[37] that the moon (Malchut) has nothing of its own [and as the sages said[38] regarding Shabbat, “He who toiled on the eve of Shabbat will eat on Shabbat”]. On the other hand, all the days of the week are blessed through Shabbat[39], meaning that not only is Shabbat holier than all the other days, but it also influences them. The explanation is that the seven days of the week represent the seven days of building: the six weekdays correspond to Z"A, as it is written[40] that “For six days Hashem made the heavens and the earth,” and the Zohar explains[41] that each day performs its task. Shabbat corresponds to Malchut (as mentioned earlier). Therefore, because of Malchut's descent below, especially into the worlds of Beriah, Yetzirah, and Asiyah, where its feet descend, Shabbat (Malchut) receives from the six weekdays (Z"A), which is the concept of refining the animal soul and all physical things during the six weekdays. However, after (and through) this refinement work, Malchut ascends from Beriah, Yetzirah, and Asiyah back to its source and root, and then it is elevated above Z"A to the point that it influences all six weekdays (Z"A), as all the days are blessed through it.

G)

This is the meaning of “L'cha Dodi Likrat Kallah P'nei Shabbat Nekabelah,” which is the request of Knesset Yisrael for the drawing down of Z"A into Malchut. The initial drawing is "L'cha Dodi Likrat Kallah," which is only a form of going (external), and through this comes "P'nei Shabbat Nekabelah," which is the internal drawing, "P'nei Shabbat," revealing the internal aspect of Malchut as it is rooted in Atik. This is why the verse uses the plural "Nekabelah" (we will receive), because Z"A also receives from the (root of) Malchut[43], "A woman of valor is the crown of her husband." Just as it is above with Z"A and Malchut, so too it is in every giver and receiver, where the giver is enhanced through the receiver, "and from my students, more than all of them." This is especially true with a groom and bride below, where specifically through the internal drawing, "A woman of valor is the crown of her husband," and "all came from the dust[44]," meaning that through this, the power of the Infinite is drawn down, blessing generations of upright descendants involved in Torah and mitzvot.

*) Published in connection with the fiftieth anniversary of the Rebbe’s wedding (5689-5739).